Passover 19

After the eating of the Matzah, we now turn to the MAROR; the bitter herb. As I have indicated previously, this must be either lettuce, or a related green leafy herb such as endive. In my opinion, there is no basis for the use of horseradish, other than it was used for many centuries in colder parts of Europe where lettuce was unavailable at this time of year. Ashkenazim hold that custom trumps halachah. This is NOT my view, nor the view of most Sepharadic rabbis. An olive's bulk of the bitter herb is given to each participant. The blessing "...Who has sanctified us by His commandments, and commanded us to eat bitter herbs" is recited. In most communities, the Maror is eaten without leaning, as the leaning signifies freedom, while the Maror symbolized the bitterness of slavery. Interestingly, the eating of the Maror is NOT Biblical, except as an adjunct to the Passover Sacrifice. This is different from the Matzah, which is also an adjunct to the sacrifice, but is also commanded separately: "In the evening you shall eat matzot". After the destruction of the Temple, the sages ordained the eating of Maror in memory of the former practice. The Maror is dipped in Charoset, in commemoration of the mortar we used in Pharaoh's building projects. There are many recipes for charoset. Its primary ingredients are ground fruit, nuts, and wine. My own recipe is ground nuts, apples, pears, wine and cinnamin. The next step in the Seder is KORECH (wrapping). Another olive's bulk of maror is wrapped in an olive's bulk of matzah. Those observing the two matzah tradition, take from the matzah that remains from the previous eating of the Matzah. Those doing the three matzah custom, use the remaining bottom matzah, as only the upper one and a half were previously used. We wrap the matzah around the maror, dip it in Charoset (some dip the entire sandwich, others dip the maror alone before putting it in the matzah). Again, "wrapping" implies soft matzah. If using hard matzah, one simply puts matzah above and below the maror, making a sandwich. We eat it leaning. This is in memory of the practice of the sage, Hillel. The Torah commands that the sacrifice be eaten with matzah and maror. While the other sages understood that to mean that they were eaten at the same time, Hillel opined that the matzah and maror needed to literally be eaten wrapped together. One would not fulfill one's obligation today with that, as the presence of the maror is now by Rabbinic law, while the matzah is still Biblical. The lesser obligation, according to most, negates the greater obligation.Therefore, we eat them separately, giving each precept its due attention. The korech is primarily a reminder of the Temple. A statement to this effect is recited before eating the korech: "In memory of the Temple, in accordance with Hillel". I find the weaving in and out of time periods, as well as of freedom and slavery, to be one of the most compelling features of the seder. It is as if we had a time machine, going constantly between yesterday, today, and tomorrow. The Kabbalists speak of the seder night as expressing "Mochin D'Gadlut" (expanded consciousness). In fact, a Jew always lives in all three. But the seder pulls us out of our complacency and makes us keenly aware of that fact. Next, SHULCHAN ORECH (prepare the table). We eat.

Passover 18

Rochtzah, Motzi, Matzah: We wash our hands as we normally do for a meal with bread. Before us, are, depending on custom, either two whole matzot plus a broken one (half of which we have put away for Afikomen), or one whole matzah plus the broken one. As previously mentioned, matzah is a symbol of freedom, but also the "poor bread" of slaves. On every holiday we say the hamotzi blessing on two whole loaves. Now it is different. Those following the older custom now recite the HaMotzi blessing on the one and a half matzot; whole for freedom, broken for poverty and slavery. The Mishnah (the core work of the Talmud) says that we wrap the broken one in the whole one. This, of course, assumes soft matzah, not the cracker-like matzot most people are used to. (Not that they are not acceptable, but we must realize that cracker-like matzot are a thirteenth-century innovation). One must call into question both the erudition and the integrity of those who consider soft matzot to be invalid. We then recite another blessing for the mitzvah of eating matzah. The wrapping of the two together is a powerful symbol of the cycle of good and evil, freedom and slavery. Each person then eats an olive's bulk of the matzah. I have noted in an earlier post that opinions differ widely as to how much that is, all the way from 3 grams to 60 grams. If these matzot are not sufficient to provide an olive's bulk for each participant, a small piece of the matzot from the Seder plate is given to each, supplemented with other matzot from the package. In the more common custom (endorsed by the Kabbalists) of three matzot, the blessing of Hamotzi is said grasping the top and bottom whole matzot, then dropping the bottom one and reciting the second blessing for the mitzvah of eating matzah on the top whole matzah, and the middle broken matzah. We eat the matzah leaning to our left. It is vital to bear in mind that this simple act of eating the matzah is the fulfillment of one of the 613 Biblical commandments. The Zohar calls this matzah the "Bread of Faith", and the "Bread of Healing". The usual custom of dipping the bread in salt is performed by Sepharadim on this matzah as well. Ashkenazim forgo the salt, so as to keep the taste of the matzah pristine. Most Yemenites dip the matzah in Charoset, as stated in the writings of RAMBAM. There is a Talmudic saying that a child cannot recognize his father until he begins eating bread. The Hasidim say that one cannot recognize one's Father in Heaven before he tastes matzah. It is a very unique spiritual experience, connecting so many dots in our lives, and the lives of our people. I have mentioned earlier that one 17th century rabbi wrote that the entire olive's bulk must be swallowed together. There have been numerous cases of choking as a result. Rabbi Ovadia Yosef wrote a responsum showing how this view is completely groundless. One shouldn't stop to chat while eating it, but it can, and should, be eaten in a normal manner. This is a moment of grandeur and transcendence. We touch Eternity.

Undoing Rulings of a Sanhedrin

Can a Sanhedrin undo a decision of an earlier Sanhedrin?
The general rule is that a Sanhedrin cannot undo an enactment or decree of an earlier Sanhedrin, unless the later one is greater in wisdom and greater in "number" (age). However, an exception is made when an old enactment serves to weaken a law rather than strengthen it, due to changed circumstances. The ten enactments of Ezra had two main purposes. One was to encourage family life, in order to ensure the growth of the tiny, beleaguered community. The other was to increase the respect for Torah among the people. In this context, we may understand his enactment that one may not study Torah when unclean. In the fourth century, at the time of the last Sanhedrin, it was seen that Jews were, under Byzantine persecution, fleeing to distant lands and out-of-the-way places. Often, in these places, suitable immersion facilities were difficult to come by. If a man needed to immerse every day, he likely would rather cease studying. So the enactment designed to increase the honor of Torah, was now largely preventing its study. They therefore felt obligated to rescind the original decree. Similarly, many (but not all!) rabbis believe that if the changing circumstances are such that had they existed , in the past, such a decree would have never been made, we may consider it as null and void. An example is "gilui"; leaving beverages unattended and exposed. if you are having a cup of coffee, and you are called into the next room, when you return, that coffee is forbidden to drink. Why? A snake or scorpion may have discharged its venom into the drink while you were not there. Already in the tenth century, rabbis reasoned that since we have decent windows, this is a highly unlikely scenario, and may be ignored. (Ancient homes in the Middle East, except for the very rich, had only holes cut out in the walls, which were plugged up at night with wooden stoppers. Snakes and scorpions would have been commonplace in homes at that time). Some, especially Elijah of  Vilna , were adamant that even though it seems so far-fetched to us, it is a ruling of a Sanhedrin, which cannot be undone. Therefore, some observe this even today.Most take a more flexible view.

Passover 17

Following the recitation of the plagues, there is an acknowledgment of G-d's many acts of kindness in connection with the Exodus, any one of which would have been by itself extraordinary and sufficient. We then have a short section which many consider the crux of the MAGGID part of the Seder. We explain the reasons for the three major Seder themes; the Passover sacrifice, the Matzah and the Maror. The ironies of the Four Questions are evident here; the Divine deliverance (G-d's distinguishing the Israelites from the Egyptian when He passed over us), the "bread of freedom", which is a result of the hasty departure from Egypt, joined with the revelation of the Shechinah (Divine Presence), and the remembrance of the bitter bondage, the memory of which is ironically joined with the symbols of freedom and salvation. Salvation is all the sweeter when we contrast it to what was before. At the mention and description of the matzah and the maror, we pick up and hold these elements. At the mention of the Pesach, the Passover sacrifice, we look at the lamb shank (or any other meat) on the Seder plate, but do not lift it. There is a very fine line between symbolism and reality. The sacrifice, so central to the Passover experience, is not present. We remember it, but we must not confuse a symbol with the real thing. The Sages instituted having two cooked foods on the plate, symbolizing the Passover sacrifice and the holiday sacrifice. Tradition has made that a lamb shank and an egg. (Some use a boiled egg, some a roasted egg). Some see the egg as a symbol of Jewish survival It is the only food that the more you cook it, the harder it gets. We have been through a lot, but we are toughened by it. In earlier times, there were different traditions. One Talmudic rabbi used beets (probably Swiss chard) and rice for the two cooked dishes. Most people prefer lamb as the Pesach memorial, as that was what the sacrifice consisted of. But we do not pick it up when mentioning and explaining the sacrifice, so as not to appear to have offered a sacrifice outside the Temple. Some use a chicken part (neck or wing), in order to keep it further away from looking like the real thing. In fact, Ashkenazim are accustomed to not eat anything broiled at the Seder, whereas Sepharadim do, in remembrance of the roasted lamb. We must remember, but not feel that a substitute has been found. A very controversial point is whether or not the Sacrifice could be offered today. As in many things, this has resulted in a strange mixture of religion and politics. .(The non-political answer is "yes", but it would almost certainly set off World War III). We conclude the MAGGID portion of the Seder with the beginning of the Hallel (Psalms of Thanksgiving), mysteriously saying only a small portion, concluding it only at a later stage. I will address that in a subsequent post. We conclude with the blessing of Redemption, thanking G-d for the deliverance, as well as having brought us once again to celebrate Passover. We pray for the restoration of the Temple, and the renewal of the full Passover observance, replete with the offerings. While doing so, we hold the second cup of wine and drink it leaning to our left. There is a dispute whether the blessing on wine is also said on this cup. According to some, since we already said the blessing on the first cup, there is no need to say it on the second one. Others opine that each cup is part of a separate ceremony, and rates its own blessing. For the most part, Sepharadim follow the first opinion, while Ashkenazim follow the second. Those Kabbalistically inclined, meditate on the letter Heh, the second letter of the Ineffable Name while drinking the cup. We are now ready to wash our hands for hamotzi; RACHTZAH, MOTZI, MATZAH. Yes, we get to eat. But an extraordinary eating it is.

Passover 16

An amazing Midrash says as follows:
"When the Sea covered Pharaoh's army, the Ministering Angels opened up with songs of praise to G-d. G-d said to them: "The work of My hands is drowning in the Sea, and you are singing?". This is the part of the Midrash that is most often quoted. It seems to be saying that the miracles associated with the Exodus are not to be celebrated, but to be mourned, as loss of life was involved. Many rabbis gave this as the basis of pouring out some of the wine at each plague. Some commentators even pointed to other traditions, which seem to place Passover on a lower level than Shavu'ot and Sukkot; the other Pilgrimage Feasts. However, the Midrash continues: "THEY (the Angels) must not rejoice. But others, namely the Israelites, must rejoice". That is, on an ideal, Heavenly plane, there can be little joy in a deliverance that involves the destruction of human life. But on a human level, a person (or a people) being saved from death and suffering, cannot be expected to mourn for their persecutors, but must first and foremost be thankful for their own salvation. Should a Holocaust survivor feel sorry for the deaths of his Nazi oppressors? Or should their deaths be a further reason to rejoice? Therefore, in light of this rarely quoted part of the Midrash, we are confronted with two possibilities; emphasizing joy in what has been done for us, or mourning the cost. Those who see the pouring out of the wine as the wrath of G-d coming upon our foes as the operative event that we celebrate, fundamental to the theme of redemption, celebrate the event and the emotions it engenders. . On a higher plane, there may very well be cause for diminished joy. But we don't live on that plane. Here and now, there is the recognition of a great gift, which essentially begins our journey as a people. A possible analogy would be the issue of saying the "shehechiyanu" blessing at a Brit (circumcision). That blessing gives thanks to G-d for having given us life to celebrate joyous events. Bringing a baby into the world, and bringing him into the Covenant, is one of the greatest joys possible. The halachah is clear in our sources that "Shehechiyanu" is to be recited at a Brit. Nevertheless, Ashkenazi tradition (outside of Israel) is to refrain from pronouncing this benediction at a Brit, as we are causing pain to the baby. Joy and pain are two inevitable parts of life. Many people cry at weddings. Most rejoice. Others do both. Where do we put the emphasis? Back in the early '90s, with the fall of the Iron Curtain, many Jews began visiting the Nazi death camps in Poland. A group of Israeli High School students went on this "March of the Living", accompanied by the then Israeli Minister of Education, a radical Leftist and Secularist, Shulamit Aloni (y.sh.). Reporters asked the students what they got out of this trip. All answered "pride at being a Jew". The Minister said "Proud?!?! You should feel humbled and ashamed!". The choice is ours.

Passover 15

The custom of pouring out wine from the second cup is not mentioned in the Talmud, nor any other early sources, until about 1200 ce. The custom arose in Franco-Germany, and spread to virtually the entire Jewish world. At the mention of each of the Ten Plagues, plus six other plague references, a drop of wine is removed from the cup. Some do this with a spoon, some with a finger (very common, but opposed by nearly all rabbis), and some by tilting the cup. The interpretations of this custom are wildly distant from each other, representing different ideologies and views of what should be the nature of our response to persecution. Some see this custom as symbolizing the Wrath of G-d poured out on the Egyptians, as well as all those who seek our destruction. In Proverbs 11:10 we read "in the destruction of the wicked is joy.".Although vengeance is prohibited on an individual basis, a society has a right to be vindicated. In the case of the Jews, there was much less vindication, than a feeling that we had our retribution once, and will again experience it in the future. In the meantime, we suffer in silence, remember and wait. I have a Haggadah in my position replete with drawings of dead Egyptians. This must have been of some comfort to those who were being murdered, who had absolutely no recourse. Of those who accept this view, many keep a broken vessel on the table, into which the drops of wine are poured, symbolizing the annihilation of Evil. In some communities, after this ceremony of pouring out Wrath, the rest of the wine in the cup is discarded, the cup is washed and then refilled. This is to symbolize our desire for the suffering to end, with nothing to remain as a token of the dark days. This must be remembered in the context of the widespread belief in Christian Europe that Jews use Christian blood in the wine and matzah. There were riots on Passover all over Europe, resulting in the murders of Jews; sometimes entire communities. German Jews in America are careful to use white wine for the second cup, so as to show that it contains no blood. (These beliefs persist in certain places.) The polar opposite of this interpretation of the pouring, says that we diminish the wine to show that our joy is incomplete, as our deliverance was at the expense of human life. Many who follow this interpretation leave the cup partially empty, showing that death, even of an enemy, makes our celebration incomplete. Man is created in the Image of G-d; even our enemies. We must maintain our humanity and dignity, despite everything. We must hate the Evil, not the Evil Doer. If we fall to hate, what will be the difference between persecutor and persecuted? I believe that having such different approaches to the same act speaks volumes of the breadth and depth of Jewish tradition. But can they be reconciled? Actually, both interpretations are based on the same Midrash. We will take a look at that next time.

Passover 14

The wine has been poured for the second cup. The MAGID section is begun. The usual custom  is for a child to ask the four questions. In many homes, all the children ask. While in others, the child asks first, with all the participants repeating the questions. In some families, based on RAMBAM, the child only asks "Mah Nishtanah..." (why is this night different from all other nights?), with the leader of the Seder posing the questions in detail. The questions are themselves mysterious. They are fairly uniform in all Jewish groups, differing primarily in order, with one exception. After Mah Nishtanah, the four questions(actually statements) are posed: All the nights of the year, we eat hametz and matzah, but this night, only matzah. All the nights of the year, we eat all kinds of greens, this night, only bitters. (BTW, many see this as clear proof that both the karpas and maror must be green vegetables. No boiled potato or horseradish). All nights of the year, we eat either sitting straight or leaning, on this night, we all lean. All nights of the year, we do not dip even once, on this night, twice. This last one is somewhat problematic, as we actually do three dippings (and in some customs, four). Therefore some substitute, based on the reading of RAMBAM, "metablin" we season, i.e., with vegetables, for "matbilin" (we dip). Vegetables were seen as "seasoning", rather than food. When we had the Pesach Sacrifice, there was a fifth question. "On all other nights, we eat boiled or broiled, on this night, only broiled". Why do I say "mysterious"? Two of the four questions are never actually answered! It is as if to say that the story of our miraculous Redemption from Egypt, and our hopes of future redemption, ARE the answers to these, and all questions. We now uncover the matzot, and begin the narrative. But there are two views in the Talmud as to what should be the emphasis. One view is that we must emphasize the physical redemption; "we were slaves unto Pharaoh, but now we are free". The other view is to emphasize the spiritual redemption. "We were, at one time, idolaters, but now G-d has brought us to His service". In practice, we recount both. We are given a narrative concerning a group of great second-century rabbis conducting a seder together. They explain why the Torah repeats several times the command to tell our children about the Exodus. They show how the differences in wording actually imply different methods of telling the story, depending upon the character and intelligence of the child. (The four sons). They tell of the Exodus, in the style of "drash", that is, expanding upon the story with legends and symbolisms, that would not be apparent to the average reader. This is standard Talmudic method, often not understood by many people. So, the ten plagues actually come out to three hundred! Some understand drash literally, others take them as parables for higher ideas. The entire MAGID portion of the seder can be read in about twenty minutes, but in most families is enlarged upon for several hours. There are numerous commentaries and explanations that may be referenced during the seder. We actually read in the Haggadah, that all who expand upon the story are to be praised. This must, however, be balanced with the idea of the children remaining awake to hear of the Exodus. That is why some families do the entire seder in two hours, while others go the entire night. We then have the retelling of the Ten Plagues. There is an almost universal custom of pouring out some wine from our cup at the recitation of each plague. There is considerable controversy as to the reason for this, with a far-right and a far-left understanding. That will be my next post.

Passover 13

Now that the Seder Plate is ready, let's begin the Seder!
(1). KADESH make kiddush. A cup of wine is poured for each participant. The cup must hold a "revi'it", (estimated at 86 ml., although some say higher or lower. It's probably considerably lower). The usual holiday sanctification over the wine is recited, adding in parts for Shabbat when the holiday falls on Friday night, and a combined kiddush-havdalah when it falls out on Saturday night. The cup should be drunk all at once, while reclining to the left. If difficult, one may drink more than half, rather than all the cup. Preferably wine, rather than grape juice (an innovation that came in during prohibition beginning in 1920), should be used. But one who can't handle wine, or one who has an alcohol problem, may use grape juice in the first instance. In most families, only the head of the household recites the Kiddush, after which everyone drinks their cup. In some, every participant makes his own kiddush. Those Kabbalistically inclined meditate on the letter Yud (the first letter of the Ineffable Name), which the first cup represents. After this, on every other holiday or Shabbat, we wash our hands, followed by the Hamotzi on bread. Now, we do indeed wash our hands, without saying the blessing (except some Yemenites, who do). This is (2) .URCHATZ; wash. But instead of the Hamotzi, we take the (3) KARPAS (a vegetable, preferably celery, but there are many other customs), and dip it in a liquid (most Ashkenazim use salt water, most Sepharadim use vinegar, most Yemenites use Charoset), and eat it. The primary reason for this is to surprise the children, and make them ask questions. I have always found it amazing that children, even while still pre-verbal, get accustomed to a routine, and are shocked when it changes. I noticed with my own kids even under one year old, when I came home from synagogue on a Saturday night, they would begin to make sniffing noises, preparing to smell the spices used at havdalah. There are differences of opinion whether it is more proper to eat only a small piece of Karpas, or a larger piece (k'zayit). Most do the former, others (including yours truly) do the latter. Let's leave it there, as the halachic arguments on each side would require an essay several times longer than this post. Next is (4) YACHATZ; dividing. As we have three matzot before us (some do only two, which is the older custom), we break the middle matzah (bottom one if using only two). Those who follow Kabbalah, try to break (or tear) the midldle matzah, so that the two sections form the two parts of the letter "Heh". The leader of the Seder holds up half of the middle matzah, and recites "This is the poor bread our fathers ate in Egypt", continuing with an open invitation to anyone who wishes to celebrate with us, and with a prayer that next year we may be free, in Jerusalem. That broken piece of Matzah is then put away in a bag (often ornately decorated), and will be eaten after the seder meal, It is known as "Afikoman", a Greek word, which means "Let's go out [from the meal])" More about that later. In Sepharadic tradition, the beautiful "misharotam" ceremony, which I have written about previously, happens here. The bag with the Afikoman is given to the child who will soon ask the four questions. He leaves the room, and knocks on the door. The leader asks "Who's there?" "A Jew!" Where are you coming from? "Egypt!" "Where are you going?" "Jerusalem!" At that point, everyone shouts "next year in Jerusalem!" The leader then asks "why have you come?' "I have some questions to ask." The child then approaches the table, and asks the four questions. I must admit  that this is my favorite part of the Seder. Had I become Sepharadic only for Misharotam, it would have been enough for me! The Afikoman is put away. In many families, it is hidden by the parents, and the children must find it, or the children hide it, and the parents must offer gifts to have it returned. This is by no means a universal custom, and there is no classical source for this. . Personally, I don't like the bartering aspect. What I always did in my family was to announce that whoever was still awake when the Afikomen is eaten (several hours later) will get a prize. A second cup of wine is poured, and we are ready for the narrative of the Exodus, 5) MAGGID; the telling.